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Choose the Narrow Path: The Way for Churches to Walk Together by Pierre W. Whalon
Mike Smith
Pierre W. Whalon, Choose the Narrow Path: The Way for Churches to Walk Together. Studies in Episcopal and Anglican Theology 14. New York: Peter Lang, 2023. Pp. 292. $99.95, cloth or eBook.
"Choose the Narrow Path. Now." This terse and urgent call closes Section 1 of Whalon's Choose the Narrow Path and aptly sums up the thrust of the work. Speaking into an ecumenical stalemate, he argues that bilateral dialogues have cleared ground for the identification of a common statement of faith among communions—a "Narrow Path" of shared belief. Moreover, he argues that the presence of this common belief demands shared praxis toward visible unity, particularly in the offer of exceptional intercommunion in the practice of the eucharist. While the success of this proposal will ultimately be judged by its adoption (or lack thereof) in church practice, Whalon serves as a passionate advocate for a compelling thesis.
The book is in two sections, with the first carrying most of the weight of Whalon's argument. Here, he offers a wealth of ecumenical resources that model his proposal, recount the extent and progress of bilateral dialogues, and display agreement among communions. Moreover, he acquaints the reader with current theories of ecumenism (gift, receptive, transformative) and ultimately presents his own thesis as another way forward. Key here is the contention that apostolicity stands as the last point of disagreement (though a huge one) and that churches should move toward visible unity via a minimalist approach that does not require assimilation. For Whalon, exceptional intercommunion based on shared belief is the goal.
Section 2 then shifts attention from Whalon's argument to his personal theology. Here, having critiqued the church, he puts his "cards on the table" by developing a systematic theology following the language of the Nicene Creed. He thus shows himself to walk the Narrow Path and offers a personal example of its explication. Though not strictly necessary to his argument, this much longer section allows Whalon to present himself as a reliable advocate and trustworthy guide.
Regarding the book's strengths, Whalon pursues a clear and compelling thesis. His argument is forceful (he seeks to "[call] the churches to account") but also measured (his call for exceptional intercommunion is an intermediate step on the way to something more). Moreover, his explanation of the ecumenical movement is a gift to newcomers to the field. Likewise, though not as accessible [End Page 445] as Section 1, his systematic theology offers a model for speech and seeds for dialogue for others on the Narrow Way who might pursue things differently.
As for critiques, Whalon's method of delivery at times calls for more connective tissue. Especially in Section 1, the reader is often left to intuit the importance of and connections between the material presented. More important, though, is the question of the Narrow Path itself. Whalon argues that "the creeds sum it up" but that bilateral agreements have carried it further. Thus, the Narrow Path is vaguely affirmed and would benefit from fuller treatment. This is perhaps especially true for readers like me who are not part of the traditions that take center stage in Whalon's work. In my own case, I was surprised to learn that my Baptist tradition's failure to affirm the Real Presence of Christ in the eucharist disqualified me from the Path despite much common ground.
As just noted, I am more observer than participant in Whalon's proposal. Yet, I find myself rooting for his argument. For my own part, I find myself drawn into a dialogue. Indeed, I find this to be the more interesting part of his work. Though gathered on the same path, Christians will walk it differently, drawing on different resources and pursuing different praxes. The ability to explain ourselves to one another as Whalon does seems a gift and practice unto itself.
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